大乘起信論義記 3.234

3.234

前中言深信真如法少分見者，十解菩薩等依比觀門見真如理，是相似覺，故云少分；異前十信，故復云深；異後真證，故但云信。言知彼色相乃至離於分齊者，以見真如異於凡小，是故得知色相等事性無分別也。言唯依心現不離真如者，釋無分別所以也。《攝論》中地上見報身者，彼據證之相應成就處說。今此地前菩薩少分見者，以知色境但是現識不離真如，即無分齊故，得少分見也。既非全見，故不相違。但以異於凡小，心外取境、見應化故，故約唯心少分明見。言此菩薩猶自分別等者，簡異地上也。若得淨心下，顯於地上所見用相過於地前，故云轉勝。漸漸微細，至金剛後，業相都盡，用即歸體，故云見之究竟，以窮其源故。若離業識則無見相者，要依業識乃有轉相及現相故也。以諸佛乃至迭相見故者，若離業識等，無明即唯是真如，故佛無有此彼分別之見也。

In the first part, stating that they 'see in partial measure because of deep faith in the dharma of tathatā' means that bodhisattvas of the ten understandings and the like see the principle of tathatā relying on the approach of inferential contemplation; this is an approximate enlightenment, hence it is said to be 'in partial measure.' Because it differs from the preceding ten faiths, it is also said to be 'deep.' Because it differs from the subsequent true realization, it merely says 'faith.' Regarding the statement from 'knowing that such matters as forms and marks' down to 'free from delimitation,' because their seeing of tathatā differs from ordinary beings and Hinayānists, they are therefore able to know that the nature of forms, marks, and the like has no discrimination. The statement 'they manifest solely relying on the mind and are not separated from tathatā' explains the reason why there is no discrimination. The seeing of the reward body on the grounds in the Mahāyānasaṃgraha speaks from the perspective of the point where realization conjoins and is accomplished. Now, that these bodhisattvas prior to the grounds see in partial measure is because they know that form realms are merely the manifesting consciousness and are not separated from tathatā, and thus have no delimitation; hence they obtain seeing in partial measure. Since this is not seeing in its entirety, there is no contradiction. Merely because they differ from ordinary beings and Hinayānists, who grasp objects outside the mind and see the response and transformation [bodies], it explains their partial seeing in terms of mind-only. The statement 'these bodhisattvas still make discriminations of their own,' and so forth, screens them out to distinguish them from [those on] the grounds. From 'If they attain the pure mind' downward reveals that the marks of function seen on the grounds surpass those before the grounds; hence it says 'increasingly superior.' Gradually becoming subtle and minute, after the vajra[-like concentration] the marks of karma are completely exhausted, and the function then reverts to the substance; hence it says 'they see it completely,' because they exhaust its source. The statement 'If one is free from karmic consciousness, then there is no mark of seeing' means that it is only dependent on karmic consciousness that there are the evolving mark and the manifesting mark. The statement from 'because the dharmakāyas of all Buddhas' down to 'mutually seeing' means that if one is free from karmic consciousness and the like, avidyā is then solely tathatā; therefore the Buddha has no discrimination of seeing this and that.